From the Pastor’s Desk | February 11, 2018

In the early centuries of the Church, it was common for Catholics to receive Holy Communion under the species of both bread and wine. However, the practice of receiving from the chalice had almost entirely disappeared by the eleventh century. The Council of Trent (1546) made the practice of receiving Holy Communion under one form the universal norm for the Latin Church (that’s us). Accompanying this norm was a clarification about what we receive when we receive Holy Communion. The Body, Blood, Soul, and Divinity of Jesus Christ is fully present in the Eucharist, whether we receive under the form of bread or wine. Thus, it is not necessary to receive both kinds in order to “fully” receive Holy Communion.

While the priest is obligated to receive both species, his reception of Holy Communion is not only for himself but also for the whole community assembled. This reality is not always in evidence at our regular celebrations of Mass because, in general, it is possible for people to approach and receive Communion. However, the priest’s role as intercessor and his reception of Communion on behalf of the whole community has, historically, been evidenced in powerful ways, particularly when Mass is difficult or dangerous to celebrate. For example, there are countless stories of priests in Nazi concentration camps, Soviet gulags, and other prisons celebrating Mass with tiny scraps of bread and drops of wine that had been smuggled to them. During those Masses, it was virtually impossible to distribute communion to the other prisoners, but the priest would receive on their behalf while the assembled congregation in the prison barracks would make an act of spiritual communion, uniting their prayers to the prayer of the priest.

The Second Vatican Council’s Constitution on the Sacred Liturgy (Sacrosanctum Concilium) suggested that the practice of distributing Communion under both kinds could be restored in a limited way so that the symbolic nature of the act of receiving Communion could be more fully visible. The Council left it to local (national) conferences of Bishops to provide directives to their respective territories. In paragraph 55 Sacrosanctum Concilium suggests Holy Communion could be distributed under both kinds “for instance, to the newly ordained in the Mass of their sacred ordination, to the newly professed in the Mass of their religious profession, and to the newly baptized in the Mass which follows their baptism.” The document remains silent about other occasions. Thus, we can safely say that the Second Vatican Council, without mandating Communion under both kinds, did open the door for Holy Communion to be distributed under both kinds, while the promulgation of norms was left to competent authority outside of and after the Council.

This historical background can help set the stage for our deeper understanding of the distribution of Holy Communion under both kinds. While the chalice is no longer being distributed here per our bishop’s directive for flu season, it is good for us to be reminded of the tremendous privilege we have in receiving our Lord who is truly present in the Eucharist, Body, Blood, Soul, and Divinity!

ANOINTING OF THE SICK
If you know a parishioner who is seriously ill, please contact the Rectory.

Dear Brothers and Sisters in Christ,

“More sparing, therefore, let us make, the words we speak, the food we take, our sleep, our laughter, ev’ry sense; learn peace through holy penitence.” This verse from the Lenten hymn “Again We Keep This Solemn Fast” (number 474 in the hymnal if you’re curious) encapsulates an important goal of our Lenten observance that is reflected in the Church’s liturgy. Through the discipline of prayer, fasting, and almsgiving, the spiritual wisdom of the Church invites us to reflective silence, to a simpler way of living, and thus to a more profound reliance on God’s providence.

During the Lenten season, the decorations in the sanctuary are to be minimal, symbolizing the season’s penitential quality. The Church calls for musical instruments to be used in the Mass only to support singing. Increased silence during liturgical celebrations is encouraged. Certain prayers, such as the Gloria and the Te Deum are omitted during the Lenten season. The Mass during Lent reflects the spiritual reality of our practice and helps us to enter more deeply into that prayerful attitude that focuses us on God. Lent provides us with the opportunity to simplify, get back to the essential elements of the spiritual life, and be renewed in our faith.

Reflecting these universal practices of the Church, you will notice very minimal decorations in our sanctuary during Lent. We will chant the proper parts of the Mass in Latin, following the same melody we are already familiar with from our use of it with English words over the last six weeks. Perhaps the most noticeable practice we will observe is a silent recessional procession at the conclusion of Mass. Exiting the Church in silence will serve as a reminder of the sobriety of our liturgical celebrations in Lent, as well as providing a moment for quiet reflection before the congregation disperses. Incidentally, the practice of singing a hymn at the end of Mass is not required by any liturgical norm of the Church. The General Instruction of the Roman Missal says nothing about a hymn being sung during the procession, and the Roman Missal itself states that after the final blessing and dismissal, “… the Priest venerates the altar as usual with a kiss, as at the beginning. After making a profound bow with the ministers, he withdraws.” In the long tradition of the Church, the procession after Mass was often accompanied by an organ postlude, or by the singing of one of the Marian antiphons, such as the Salve Regina. The use of a closing hymn is a recent development, though no liturgical instruction requires such a hymn.

May our liturgical celebrations during this Lenten season help us to live out the words quoted at the beginning of this column: “More sparing, therefore, let us make, the words we speak, the food we take, our sleep, our laughter, ev’ry sense; learn peace through holy penitence.”

Peace,

Fr. Sam

Dear Brothers and Sisters in Christ,

In the early centuries of the Church, it was common for Catholics to receive Holy Communion under the species of both bread and wine. However, the practice of receiving from the chalice had almost entirely disappeared by the eleventh century. The Council of Trent (1546) made the practice of receiving Holy Communion under one form the universal norm for the Latin Church (that’s us). Accompanying this norm was a clarification about what we receive when we receive Holy Communion. The Body, Blood, Soul, and Divinity of Jesus Christ is fully present in the Eucharist, whether we receive under the form of bread or wine. Thus, it is not necessary to receive both kinds in order to “fully” receive Holy Communion.

While the priest is obligated to receive both species, his reception of Holy Communion is not only for himself but also for the whole community assembled. This reality is not always in evidence at our regular celebrations of Mass because, in general, it is possible for people to approach and receive Communion. However, the priest’s role as intercessor and his reception of Communion on behalf of the whole community has, historically, been evidenced in powerful ways, particularly when Mass is difficult or dangerous to celebrate. For example, there are countless stories of priests in Nazi concentration camps, Soviet gulags, and other prisons celebrating Mass with tiny scraps of bread and drops of wine that had been smuggled to them. During those Masses, it was virtually impossible to distribute communion to the other prisoners, but the priest would receive on their behalf while the assembled congregation in the prison barracks would make an act of spiritual communion, uniting their prayers to the prayer of the priest.

The Second Vatican Council’s Constitution on the Sacred Liturgy (Sacrosanctum Concilium) suggested that the practice of distributing Communion under both kinds could be restored in a limited way so that the symbolic nature of the act of receiving Communion could be more fully visible. The Council left it to local (national) conferences of Bishops to provide directives to their respective territories. In paragraph 55 Sacrosanctum Concilium suggests Holy Communion could be distributed under both kinds “for instance, to the newly ordained in the Mass of their sacred ordination, to the newly professed in the Mass of their religious profession, and to the newly baptized in the Mass which follows their baptism.” The document remains silent about other occasions. Thus, we can safely say that the Second Vatican Council, without mandating Communion under both kinds, did open the door for Holy Communion to be distributed under both kinds, while the promulgation of norms was left to competent authority outside of and after the Council.

This historical background can help set the stage for our deeper understanding of the distribution of Holy Communion under both kinds. While the chalice is no longer being distributed here per our bishop’s directive for flu season, it is good for us to be reminded of the tremendous privilege we have in receiving our Lord who is truly present in the Eucharist, Body, Blood, Soul, and Divinity!

Peace,

Fr. Sam

Dear Brothers and Sisters in Christ,

With the flu season upon us, Bishop Caggiano has, as you know, recommended that parishes suspend the practice of distributing Holy Communion under the species of wine. We have an opportunity to reflect sincerely on the nature of the Mass and what it means to receive Holy Communion reverently and well. Therefore, I would like to invite you to a serious study of the Church’s liturgical norms over the next few weeks, which will either be published in this column or in another place in the bulletin.

As we reflect on the nature of the Church’s liturgy, we need to remember an important point. The Church’s liturgy is not a matter of opinion, though we all have plenty of opinions about Mass. Rather, the Church Universal governs the celebration of the liturgy so that there may be unity in worship for all Catholics throughout the world. While there are naturally differences because of culture, language, and human personalities, the goal of liturgical norms is to ensure that the sacred mysteries we celebrate are a visible sign of unity for all Catholics. Thus, as we reflect on what the Church says about the celebration of Mass, we should be willing to suspend our tendency to judge something as good or bad, our tendency to think of our personal preferences first, and instead receive the facts as information worthy of prayerful reflection. We should also remember that the Church’s norms for the celebration of Mass are for our good and safeguard the reverence due the holy things we celebrate.

In some cases, we have seen things done that seem to be in conflict with the Church’s norms. The Church provides norms so that we can properly celebrate Mass. Abuses of the liturgy, even if they are common or seem to make us feel good, ought to be corrected. Spiritual writers, theologians, and philosophers, have reflected on the idea of the Mass being “play.” The games we play have rules that help us to enjoy the game and play it fairly and correctly. If I were watching people playing baseball and saw that they had the three strikes rule correct, but were allowing eight balls instead of four, I would be right to correct them and help them play the game as it ought to be played. In the same way, we should happily correct mistakes in the celebration of Mass, not to be legalistic, but to help us “play” correctly and beautifully. We should also rejoice in those things that need no correction.

As we move forward then, I invite you to enter into a deeper understanding of the Mass and the Church’s liturgy. When we gather as a community of faith, we come to worship the God who made us, who knows us, who loves us. We are mystically united in prayer to all those Catholics throughout the world, and even to those in heaven who worship the Lord face to face. Let us continue, then, to worship our God reverently and well, for it is right and just to give Him thanks and praise in all places and circumstances!